I believe that Senator Obama, whatever his other talents, is the most committed ‘abortion-rights’ presidential candidate of either major party since the Roe v. Wade abortion decision in 1973. [T]he party platform Senator Obama runs on this year is not only aggressively ‘pro-choice;’ it has also removed any suggestion that killing an unborn child might be a regrettable thing. On the question of homicide against the unborn child – and let’s remember that the great Lutheran pastor Dietrich Bonhoeffer explicitly called abortion ‘murder’ – the Democratic platform that emerged from Denver in August 2008 is clearly anti-life.I added that, “To suggest -- as some Catholics do -- that Senator Obama is this year’s ‘real’ prolife candidate requires a peculiar kind of self-hypnosis, or moral confusion, or worse. To portray the 2008 Democratic Party presidential ticket as the preferred ‘prolife’ option is to subvert what the word ‘prolife’ means.” I like clarity, and there’s a reason why. I think modern life, including life in the Church, suffers from a phony unwillingness to offend that poses as prudence and good manners, but too often turns out to be cowardice. Human beings owe each other respect and appropriate courtesy. But we also owe each other the truth -- which means candor. President Obama is a man of intelligence and some remarkable gifts. He has a great ability to inspire, as we saw from his very popular visit to Canada just this past week. But whatever his strengths, there’s no way to reinvent his record on abortion and related issues with rosy marketing about unity, hope and change. Of course, that can change. Some things really do change when a person reaches the White House. Power ennobles some men. It diminishes others. Bad policy ideas can be improved. Good policy ideas can find a way to flourish. But as Catholics, we at least need to be honest with ourselves and each other about the political facts we start with. Unfortunately when it comes to the current administration that will be very hard for Catholics in the United States, and here’s why. A spirit of adulation bordering on servility already exists among some of the same Democratic-friendly Catholic writers, scholars, editors and activists who once accused prolifers of being too cozy with Republicans. It turns out that Caesar is an equal opportunity employer. I think Catholics – and I mean here mainly American Catholics – need to remember four simple things in the months ahead. First, all political leaders draw their authority from God. We owe no leader any submission or cooperation in the pursuit of grave evil. In fact, we have the duty to change bad laws and resist grave evil in our public life, both by our words and our non-violent actions. The truest respect we can show to civil authority is the witness of our Catholic faith and our moral convictions, without excuses or apologies. Second, in democracies, we elect public servants, not messiahs. It’s worth recalling that despite two ugly wars, an unpopular Republican president, a fractured Republican party, the support of most of the American news media and massively out-spending his opponent, our new president actually trailed in the election polls the week before the economic meltdown. This subtracts nothing from the legitimacy of his office. It also takes nothing away from our obligation to respect the president’s leadership. But it does place some of today’s talk about a “new American mandate” in perspective. Americans, including many Catholics, elected a gifted man to fix an economic crisis. That’s the mandate. They gave nobody a mandate to retool American culture on the issues of marriage and the family, sexuality, bioethics, religion in public life and abortion. That retooling could easily happen, and it clearly will happen -- but only if Catholics and other religious believers allow it. It’s instructive to note that the one lesson many activists on the American cultural left learned from their loss in the 2004 election -- and then applied in 2008 -- was how to use a religious vocabulary while ignoring some of the key beliefs and values that religious people actually hold dear. Here’s the third thing to remember. It doesn’t matter what we claim to believe if we’re unwilling to act on our beliefs. What we say about our Catholic faith is the easy part. What we do with it shapes who we really are. Many good Catholics voted for President Obama. Many voted for Senator McCain. Both parties have plenty of decent people in their ranks. But when we hear that 54 percent of American Catholics voted for President Obama last November, and that this somehow shows a sea change in their social thinking, we can reasonably ask: How many of them practice their faith on a regular basis? And when we do that, we learn that most practicing Catholics actually voted for Senator McCain. Of course, that doesn’t really tell us whether anyone voted for either candidate for the right reasons. Nobody can do a survey of the secret places of the human heart. But it does tell us that numbers can be used to prove just about anything. We won’t be judged on our knowledge of poll data. We’ll be judged on whether we proved it by our actions when we said “I am a Catholic, and Jesus Christ is Lord.” Here’s the fourth and final thing to remember, and there’s no easy way to say it. The Church in the United States has done a poor job of forming the faith and conscience of Catholics for more than 40 years. And now we’re harvesting the results -- in the public square, in our families and in the confusion of our personal lives. I could name many good people and programs that seem to disprove what I just said. But I could name many more that do prove it, and some of them work in Washington. The problem with mistakes in our past is that they compound themselves geometrically into the future unless we face them and fix them. The truth is, the American electorate is changing, both ethnically and in age. And unless Catholics have a conversion of heart that helps us see what we’ve become -- that we haven’t just “assimilated” to American culture, but that we’ve also been absorbed and bleached and digested by it – then we’ll fail in our duties to a new generation and a new electorate. And a real Catholic presence in American life will continue to weaken and disappear. Every new election cycle I hear from unhappy, self-described Catholics who complain that abortion is too much of a litmus test. But isn’t that exactly what it should be? One of the defining things that set early Christians apart from the pagan culture around them was their respect for human life; and specifically their rejection of abortion and infanticide. We can’t be Catholic and be evasive or indulgent about the killing of unborn life. We can’t claim to be “Catholic” and “pro-choice” at the same time without owning the responsibility for where the choice leads – to a dead unborn child. We can’t talk piously about programs to reduce the abortion body count without also working vigorously to change the laws that make the killing possible. If we’re Catholic, then we believe in the sanctity of developing human life. And if we don’t really believe in the humanity of the unborn child from the moment life begins, then we should stop lying to ourselves and others, and even to God, by claiming we’re something we’re not. Catholic social teaching goes well beyond abortion. In America we have many urgent issues that beg for our attention, from immigration reform to health care to poverty to homelessness. The Church in Denver and throughout the United States is committed to all these issues. We need to do a much better job of helping women who face problem pregnancies, and American bishops have been pressing our public leaders for that for more than 30 years. But we don’t “help” anyone by allowing or funding an intimate, lethal act of violence. We can’t build a just society with the blood of unborn children. The right to life is the foundation of every other human right -- and if we ignore it, sooner or later every other right becomes politically contingent. One of the words we heard endlessly in the last U.S. election was “hope.” I think “hope” is the only word in the English language more badly misused than “love.” It’s our go-to anxiety word -- as in, “I sure hope I don’t say anything stupid tonight.” But for Christians, hope is a virtue, not an emotional crutch or a political slogan. Virtus, the Latin root of virtue, means strength or courage. Real hope is unsentimental. It has nothing to do with the cheesy optimism of election campaigns. Hope assumes and demands a spine in believers. And that’s why -- at least for a Christian -- hope sustains us when the real answer to the problems or hard choices in life is “no, we can’t,” instead of “yes, we can.” Seventy years ago the great French writer Georges Bernanos published a little essay called “Sermon of an Agnostic on the Feast of St. Théresè.” Bernanos had a deep distrust for politics and an equally deep love for the Catholic Church. He could be brutally candid. He disliked both the right and the left. He also had a piercing sense of irony about the comfortable, the self-satisfied and the lukewarm who postured themselves as Catholic -- whether they were laypeople or clergy. In his essay he imagined “what any decent agnostic of average intelligence might say, if by some impossible chance the [pastor] were to let him stand awhile in the pulpit [on] the day consecrated to St. Théresè of Lisieux.” “Dear brothers,” says the agnostic from the pulpit, “many unbelievers are not as hardened as you imagine . . . [But when] we seek [Christ] now, in this world, it is you we find, and only you . . . It is you Christians who participate in divinity, as your liturgy proclaims; it is you ‘divine men’ who ever since [Christ’s] ascension have been his representatives on earth. . . . You are the salt of the earth. [So if] the world loses its flavor, who is it I should blame? . . . The New Testament is eternally young. It is you who are so old . . . Because you do not live your faith, your faith has ceased to be a living thing.” Bernanos had little use for the learned, the proud or the superficially religious. He believed instead in the little flowers -- the Thérèse of Lisieuxs -- that sustain the Church and convert the world by the purity, simplicity, innocence and zeal of their faith. That kind of faith is a gift. But it’s a gift each of us can ask for, and each of us will receive, if we just have the courage to choose it and then act on it. The only people who ever really change the world are saints. Each of us can be one of them. But we need to want it, and then follow the path that comes with it. Bernanos once wrote that the optimism of the modern world, including its “politics of hope,” is like whistling past a graveyard. It’s a cheap substitute for real hope and “a sly form of selfishness, a method of isolating [ourselves] from the unhappiness of others” by thinking progressive thoughts. Real hope “must be won. [We] can only attain hope through truth, at the cost of great effort and long patience . . . Hope is a virtue, virtus, strength; an heroic determination of the soul. [And] the highest form of hope is despair overcome.” Anyone who hasn’t noticed the despair in the world should probably go back to sleep. The word “hope” on a campaign poster may give us a little thrill of righteousness, but the world will still be a wreck when the drug wears off. We can only attain hope through truth. And what that means is this: From the moment Jesus said, “I am the way, the truth and the life,” the most important political statement anyone can make is “Jesus Christ is Lord.” We serve Caesar best by serving God first. We honor our nation best by living our Catholic faith honestly and vigorously, and bringing it without apology into the public square and its debates. We’re citizens of heaven first. But just as God so loved the world that he sent his only son, so the glory and irony of the Christian life is this: The more faithfully we love God, the more truly we serve the world. Thanks for your time tonight. - Fr. Thomas Rosica’s Introduction of Archbishop Charles Chaput, O.F.M. Cap. University of St. Michael’s College - St. Basil’s Church Monday evening, February 23, 2009 Your Grace, Archbishop Collins, Sr. Anne Anderson, President of this venerable Basilian, Catholic, university, Dear Friends, On behalf of the University of St. Michael’s College, the Salt and Light Catholic Television Network, the Toronto Legatus Chapter, and the Archdiocese of Toronto, it is my great pleasure to introduce this evening’s speaker. Archbishop Charles J. Chaput was born September 26, 1944, in Concordia, Kansas. A Native American from the Prairie Band Potawatomi tribe, he entered the Capuchin Franciscans in 1965. After earning a Bachelor of Arts in Philosophy from St. Fidelis College Seminary in Pennsylvania, in 1967, Charles Chaput pursued studies in Psychology at Catholic University in Washington D.C., in 1969. He also holds a Master of Arts in Religious Education from Capuchin College in Washington and a Master of Arts in Theology from the University of San Francisco. He was ordained to the priesthood on August 29, 1970. The young Friar Charles held several leadership roles in his Capuchin province until he was named bishop of Rapid City, South Dakota in 1988 by Pope John Paul II. Nine years later, the same Pope appointed him Archbishop of Denver, Colorado. Catholics throughout the United States of America and indeed throughout the world have come to recognize him as an outstanding, courageous leader and champion of the dignity of human life. He is widely known for his strong, public teachings on abortion, the death penalty, immigration and against the equivocation of the truth. He is a former two-term member of the United States Commission on International Religious Freedom, a tenure which included missions to China and Turkey. Archbishop Chaput doesn't hide from the truth and proclaims it for all to hear… even to those who didn’t invite him to lead the prayers at the Democratic National Convention held in his very own city last year! Many consider the Archdiocese of Denver to be an authentic, vibrant centre of Catholic life and culture in North America. Archbishop Chaput built on the strong foundation of World Youth Day 1993 in his own diocese and has shown the world and the Church how to reap the World Youth Day harvest in his local Church. In this regard, we have much to learn from him in Canada, and especially here in Toronto. In his most recent book Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life, the Archbishop urges Catholics to live our faith without compromise and to use our faith as the foundation for renewing our North American society in the twenty-first century. Though written for an American audience, his message extends to all people of good will- including Canadians. He urges Catholics to deepen our commitment to Catholic teaching on abortion, the death penalty, immigration, poverty and others maters of social justice – and to carry our faith-rooted convictions in the voting booth. Grounding our citizenship in our religious beliefs is not just a right, but a moral duty and a gift to democratic life. Earlier this month in a major address delivered in Ireland, Archbishop Chaput ended his comments stating that it was important for pro-lifers to "be strategic." He said: "History shows that guerrilla wars, if well planned and methodically carried out, can defeat great armies. And we should never forget that the greatest 'guerrilla' leader of them all wasn't Mao (Zedong) or Che (Guevara), but a young shepherd named David, who became a king." Ladies and gentlemen, please welcome a courageous, young, dynamic and articulate Franciscan– not a king, but a good shepherd; the Archbishop of Denver, Most Reverend Charles Chaput.
On May 18, 2025, Pope Leo XIV inaugurated his pontificate with Holy Mass in St. Peter's Square. In his homily, he said, "I come to you as a brother, who desires to be the servant of your faith and your joy, walking with you on the path of God’s love, for he wants us all to be united in one family."
On Wednesday, May 16, 2025, Pope Leo XIV addressed members of the Holy See's diplomatic corps, focusing on the pillars of peace, justice, and truth.
What's in a name? When a new pope chooses a name that's been used before, it’s usually to highlight some of his predecessors or other historical figures, as ways of recalling the importance of their legacy in the present day. Here's a look at some of history's greatest popes named Leo.
On Wednesday, May 14, 2025, Pope Leo XIV addressed individuals participating in the Jubilee of Oriental Churches.
On Monday May 12, 2025, Pope Leo XIV addressed members of the media who had covered the Interregnum and the Conclave. He said that "Peace begins with each one of us: in the way we look at others, listen to others and speak about others. In this sense, the way we communicate is of fundamental importance: we must say 'no' to the war of words and images, we must reject the paradigm of war."